-Java is the most populated island in Indonesia,and even in South East Asia. In 2006, Java is the most populated Island in the world with total inhabitants 130 millions. This was due to the fertile soil caused by volcano explosions for thousand of years. Indonesian live in Java is 60% of total population while the size is only 7% of the entire Indonesia.

-Java is located on ring of fire, and it has 42 volcanoes.

-Java is used as name of software, Java. According to a source, this name was taken as one of the founder, James Gosling liked to enjoy coffee from Indonesia (Jawa or Java in English).

-Java coffee is very popular among world coffee lovers. It said that it has most delicious taste due to least acid and combined with soil, temperature, humidity. If the coffee is stored longer, the taste will be better as the acid will decrease.   Java’s most popular coffee is arabica coffee.

-In USA, Java is slang for coffee.

-Batik is the world heritage from Indonesia, notably from Java Island. Beside that UNESCO has also admitted that Keris , weapon from Java with deep philosophy is also another world heritage.

-Javanese language is used not only in Java but also in Suriname, Singapore, Malaysia and New Caledonia. Those countries have long history with Javanese mainly since colonial era. No wonder that Javanese culture and arts are growing there as well.

Pasuruan is an old harbor city. In the period of Airlangga, Pasuruan is known as Paravan. In the past, this region was a very busy as it had a very strategic location and used as transit harbor and trade ,market inter  islands. Royals and rich traders settled in Pasuruan for trading reason. That created diversity of ethnics in Pasuruan and they lived in peace.

In the past Pasuruan was called as Gembong, that was reigned by kings in East Java that adhered Hindu. In the early of 16th Century, the king of Gamda (Pasuruan) was pate Supetak, known as the founder of Pasuruan Regency. According to Java chronicle, Sultan Trenggono of Demak that conquered Pasuruan in 1545. Since then, Pasuruan became important Islam power in East Java.  Later broke war with Blambangan which still adhered Hindu-Buddha. In 1601, Blambangan capital was seized Pasuruan. In 1617-1645 Pasuruan was reigned by Tumenggung from Kapulungan, Ki Gede Kapoeloengan entitled Kiai Gede Dermoyudho I.  Pasuruan attacked by Kertosuro and Kiai Gede Kapoeloengan escaped to Surabaya and died there, then buried in Bibis cemetery in Surabaya. The next king was the son of Kiai Gede Dermoyodo II, entitled as Kiai Gede Dermoyudho II (1645-1657).

In 1657, Kiai Gede Dermoyudho II was attached by Mas Pekik from Surabaya, he died and buried in Kampung Dermoyudho, Kelurahan Purworejo, Pasuruan. Mas Pekik ruled with title Kiai Dermoyudho III until he passed away in 1671 and replaced by his son, Kiai Onggojoyo from Surabaya (1671-1686).Kiai Onggojoyo gave his authority to Untung Suropati a slave that fought against Dutch and killed Captain Tack when he was in Mataram. To avoid Dutch suspicion, in February 8th 1686, Pangeran Nerangkusuma who was blessed by Amangkurat i to order Untung Suropati to depart to Pasuruan and became an adipati and ruled over Pasuruan and proximity. Untung Suropati reigned in Pasuruan entitled as Raden Adipati Wironegoro. For 20 years he fought against Dutch but he ran his governance well and gave his people spirit to revive.

Dutch kept trying to silence Suropati, but failed. Dutch then co-op with Kiai Onggowijoyo to assault Untung Suropati. Untung Suropati was badly wounded and died in 1706. His grave is not known until today, but a cave known as the place where he hid was found in Mancilan, Pasuruan. After his death, his son, Rakhmad, replaced him and continued his father struggle and he finally died in battle field. in 1707.  Onggojoyo or Dermoyudho IV became the adipati of pasuruan in 1707. The adipati was changed overtime and in 1743, pasuruan was ruled by Raden Ario Wironeoro, and his patih was Kiai Ngabai Wongsonegoro. Dutch succeeded to persuade Kiai Ngabai Wongsonegoro to revolt Raden Ario Wironegoro. Raden Ario escaped to Malang. Since then Pasuruan was entirely controlled by Dutch and Dutch deemed Pasuruan as an important harbor and promoted as capital of residency for the following regions: Malang, Probolinggo, Lumajang, Bangil District.

For his service, Kiai Ngabai Wongsonegoro was promoted as Pasuruan regent and entitled as Tumenggung Nitinegoro. Kiai Ngabai Wongsonegoro was rewarded with a princess from Kanjeng Susuhunan Pakubuwono II’s concubine, from Kertosuro, Raden Ayu Berie, the descendant of Sunan Ampel from Surabaya. When she was rewarded, she was pregnant and the baby grew up as a man, Raden Groedo. When Kiai Ngabai Wongsonegoro died, raden Groedo was only 11 years old and replaced him to be Pasuruan Regent and entitled as Kiai Adipati Nitiadiningrat according to resolution in 27 July 1751. He ruled for 48 years until 8 Novemberr 1799, and known as a good adipati, loyal to his family but also smart to make Dutch happy. He built Masjid Agung Al Anwar with Kiai Hasan Sanusi (Mbah Slagah). IN 28 October 1800, Raden Beji Notokoesoemo replaced his father as regent according to Besluit of 28 February 1800, as Tumenggung Nitiadiningrat II. In 1809, he was replaced by his son Raden Pandjie Brongtokusumo as Raden Adipati Nitiadiningrat III who died in 30 January 1883 and buried in the rear of Masjid Al Anwar. He was replaced by Raden Tumenggung Ario Nitiadiningrat IV who died in 20 July 1887. Kiai Nitiadiningrat I until IV were known as Mbah Surga Surgi by Pasuruan locals.

Since Kiai Dermoyudho I period until Pasuruan residency formed in 1 January 1901, government had been established. Kotapraja or Gemeente or municipality of Pasuruan was formed according to Staatblat 1918 No. 320 as Stads Gemeente van Pasoeroean, in 20 June 1918. Since August 14 August 1950 Pasuruan Municipality was appointed as autonony region consisted of village in one district. On 21 December 1982, Pasuruan Municipality was expanded into 3 districts with 19 sub-districts and 15 villages. On 12 January 2002, according to the change of village status, village changed as sub-district according to Peraturan Daerah No. 10 Year 2002, that Pasuruan was divided into 34 sub-districts. According to UU No 22 year 1999 about region autonomy, municipality to City of Sasuruan.

Cheng Ho Mosque in Pandaan is one of 3 Cheng Ho Mosque in Indonesia. The other two are in Palembang and Surabaya. Different than the other two mosques that were built for the initiatives of elders and advisers of PITI (Indonesia Chinese Moslem Association),  this mosque was built by the cost of Pasuruan Govt.

This mosque has become a new icon of Pasuruan tourism. The mosque is located next to Mainroad Malang-Surabaya-Trawas-Tretes, in East Java. The location is a suitable for rest from long drive, that now located next to the mosque visitors can browse special foods from East Java.

The mosque construction began in 2003 and used for the first time for sholat tarawih in 23 September 2006 (Ramadhan 1427 H), and officially opened in 27 June 2008 bu Pasuruan Regent, Jusbakir Aldjufri, who was the initiator of the mosque.

The mosque was built in pagoda design, resembles to Chinese temple, where Tridharma followers pray. This was aimed to show universality of Islam, and that Islam is rahmatan lil alamin (Blessing for The universe), and does not recognize nationalities, ethnics, country, and so on. Though this mosque has Chinese style, this can be used to pray by all moslem.

Cheng Ho mosque architecturally adopts Cheng Ho Mosque in Surabaya. The lowest floor is used for meeting room and can be hired for events. The second floor is used to pray with size of 50 x 50 m.

Masjid Cheng Ho Pandaan Exclusive Photos

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Kakek Bodo waterfall is located on 850 meters above sea level with 40 meters height, on slope of Mt Welirang, Tretes, Prigen, Pasuruan, East Java. There are 3 other waterfall in the vicinity : Alap-alap waterfall (40 meters), Putuk Truno Waterwall (45 meters) and Sengguruh Waterfall (30 meters).

The legend was about an old man that was called as Stupid Old Man (Kakek Bodo). Locals believe that Kakek Bodo was once a servant of a Dutch family. He was very pious and honest. He left the Dutch family he worked in and moved to meditate to get purified. For that, the Dutch family called him as Kakek yang bodoh or Stupid Oldman. By his meditation, he became powerful and he used his power to help people. He died in his meditation site. Until today his grave is deemed to be sacred by local people and visited by visitors from cities.

Kakek Bodo waterfall is just 52 KM from Surabaya and 70 meters from Malang and it has ease of access. There are three routes to Kakek Bodo : Via Candi Jawi, Via Safari Park Prigen and rear of Hotel Surya.

In 1696, Amsterdam city mayor, Nicholas Witsen ordered VOC commander in Malabar, Adrian van Ommen to bring coffee seed to Batavia, currently Jakarta. The seed then was tested in private land of VOC Governor General, Willem van Outhoorn, currently known as Pondok Kopi, East Jakarta. The first harvest of the coffe was transported to Hortus Botanicus Amsterdam. Biologist in Hortus Amsterdam was amazed of the coffee quality. In their opinion, Java coffee was beyond coffee quality they had known.  The experts then sent the coffee sample to numerous botanical garden in Europe, one of them was the botanical of King Louis XIV. France send the sample coffee to countries occupied by France such as middle and south America. Finally the world admit the taste and smell of Java coffee. Coffee trading was very profitable for VOC, but the opposite for Indonesia coffee farmers for cultivation system applied by VOC. As time went by Cup of Java term was popular in the west, and Indonesian coffee was identical to Javan Coffee, though in Indonesia there numerous delicate coffee such as Sumatera, Sulawesi,Balinese coffee. Coffee planted in Java were mostly Arabica, while in East Java, Kayu Mas, Blawan and Jampit was Robusta. Jember is popular as delicate coffe producer.

Before Indonesia was officially appointed as the name of this archipelago country, various names had been used to name Indonesia. In Fa Hian memoir, 414, first Chinese visitor to this archipelago, Jawa (or Java in English) was originally from Ramayana poem, a Hindu man,Rakawi Walmiki, wrotten in Sanskrit, and had been existed since 300 BC, which in one of its verses mentioned Jawa Dwipa, Jawa means reward, and Dwipa means island, so Jawa Dwipa means island of reward or island of service. Later, Jawa Dwipa is used to call the archipelago. In old India records, the archipelago was called as Dwipantara, Dwipa means island and antara means across or outside. In Majapahit period, this term then recorded to Nusantara. Nusantara was known by traders from India, Arab, Persia and China, as Swarnadwipa (Sanskrit) means Island of Gold and Sarondiba, Jaza ir al-Jawi (Arab).
Nusantara became official name of the archipelago in the period of Majapahit (13th to 15th century) , but Nusantara name was fading as the fall of Majapahit Kingdom, and in 1920s Ernest Francois Eugene Douwes Dekker, a Dutchman, introduced Nusantara.
Nusantara was defined as beyond archipelago used to call islands outside Java,a nd in Gajah Mada Vow in grand meeting at Majapahit hall known as Palapa Vow or Sumpah Palapa, ‘laman huwus kala Nusantara, isun amukti palapa’ means when islands across the country (as in that period, Majapahit consists of Central and East Java only) are conquered, I enjoy rest’
Historically, according to Dr Setiabudi, the islands across the country, Nusantara was defined in nationalistic by using antara from Malay language, and Nusantara has new meaning ‘nusa between two continents and Oceans’ that Java was included in the modern definition of Nusantara.
Dr. Setiabudi quoted Nusantara from Pararathon book that describes history of Singasari kings and make Majapahit fell. Majapahit test was found in Bali, in the late of 19th century and it was translated by J LA Brandes and published by Johannes Krom in 1920).
As the origin of Nusantara did not have correlation with India, this term became popular among figures of Indonesia independent movement among
Before Nusantara was popular in era of Indonesia independence struggle, a Dutch poet Eduard Douwes Dekker (1820-1887) with pen name Multatuli called Indonesia as Insulinde (Hindia Archipelago) (INsula is island in latin) in his nook Max Havelaar in 1860, and later popularized by Prof PJ Veth. Multatuli used Insulinde as he was fed up of Nederlandsch Indie name given by Dutch. He described that Indonesia archipelago was like belt that circled ewuator with diamonds and emerald.

In the past European considered Asia was only Arab, Persia, India and China. And in their opinion, the land range from Persia to China was Hindia, the South Asia peninsula was called as Forth Hindia and South East Asia was called as Back Hindia, Indonesia archipelago was called as Hindia archipelago (Indische Archipel, Indian Archipelago, Archipel Indian), and the formal name was Indie (Hindia Belanda).
Hindia term was created by Herodotus (484-525BC), a Greek historian. Hindia was used for archipelago by Polemeus (100-178) a geographer, and Hindia was more popular after Portugese led by Vasco da Gama discovered Indus river.
In 1847, published annual magazine in Singapore ‘Journal of Indian Archipelago and Eastern Asia (JIAEA), managed by James Richardson Logan (1819-1869) graduated from Edinburg (England). In 1849, George Samuel Windsor Earl (1813-1865) joined the Magazine. Earl wrote in his article in JIAEA Vol 4, in 1850 that its time for Malay society to have distinctive name as Hindia was not suitable and caused confusion with India. In an article “Embracing Enquiries Into The Continental Relations of the Indo-pacific Islanders”, Earl called Western East Indies who were from Proto-Melayu (Old Melayu) and Neutero-Melayu (Young Melayu) as Idunedians and Earl picked name of Melayunesia as the name of Indonesia area, as Malay language was used here.
James Richardson Logan did not agree with Earl, andhe wrote an article in JIAEA Vol 4 ‘The Ethnology of The Indian Archipelago’ and discussed about the name of Indonesia archipelago that was called as Indian Archipelago by Dutch and European, that according to Logan was too long and confusing. Through his writing for the first time Logan suggested term of Indonesia as it was shorter synonym for the Indian Island or The Indian Archipelago. Later Logan actively wrote using Indonesia ter in his writings that many experts in Ethnology and Geography followed Logan and used Indonesia to refer the archipelago. Logan took Indonesia that was not used by Earl, Indunesia and change the U with O for ease of articulation and Indonesia is used until today. Earl was not so fond of Indonesia term as Indunesia(Indonesia archipelago) also refers to Ceylon (Srilanka) and Maldives.
Earl proposed two optional names Indonesia or Melayunesia “…..the in habitants of the Indian Archipelago or Malayan Archipelago Would become respectively Indonesia or Malayunesians” in JIAEA magazine Vol 4 1850 in an article “On the leading characteristict of the Papuan, Australian and malay-polynesian nations”
A professor of Ethnology of Berlin University Adolf Bastian popularized Indonesia name and published a book ‘Indonesia Ordeer Die Inseln Des Malaysichien Archipel’ consisted of 5 volumes. This book discussed his research when he explored Indonesia in 1864-1880. Through this book, Indonesia was more popular among experts and created an opinion that Adolf Bastian was the creator of Indonesia term. Prof Van Vollen Hoven (1917) also popularized Indonesia to replace Indisch (India) and replaced Inlander (local Indonesian) with Indonesier (Indonesian)
Indonesia term was recognized in social science since 1850-1884 and later Indonesia movement leaders used Indonesia for political reason. Indonesia became the new identity of the society to reach Independence and Dutch govt was suspicious with Indonesia term.
First Indonesian used Indonesia term was KI Hajar Dewantara or Suwardi Suryaningrat when he was exiled to Holland in 1913. When he was in Holland, he found a press bureau “Indonesische Pers Bereau’, that made Indonesia was more popular among students and experts in Rotterdam.
A Student from Handels Hooge School(Economic college), Moch Hatta proposed East Indies students organization in Holland to be changed from Indische Vereeniging built in 1908 to Indonesische Vereeniging. Students’ magazine formerly namedas Hindia Poetra replaced with Indonesia Merdeka. Moch Hatta was initiated to change the organization name and magazine with Indonesia term was written in Indonesia Merdeka magazine. He emphasized that “……Indonesia independence is impossible to be called as Hindia Belanda nor only Hindia. As this can create mistaken with real India, for us Indonesia stated a political goal as this symbolizes goal of a country in the future and to reach this each of Indonesia will thrive with all capabilities in the country’

In Indonesia, organizations were named in Indonesia such as:
1. Indonesische Studie Club in 1924 found by Dr Soetomo
2. Partai Komunis Indonesia (Indonesia Communist Party) in1924
3. INDONESISCHE PANVINDERIJ (NATIPIJ)  in  1924, scout organization found by Jong Islami Ten Bond.

Indonesia term was getting more popular inside the country in various movement led by National leaders, after INDONESIA was officially annonced as the country name, nationality and language in Sumpah Pemuda or Youngsters Vow in 28 October 1928.
In August 1939, 3 members of Volksraad (East Indies Parliament) Muhammad Husni Thamrin, , Wiwoho Purbohadidjodjo, and Sutardjo Karto Hadi Kusumo proposed a motion to Nedetlandsch-Indies Government for Indonesia as official name replacing Nederlandsch Indie but the Dutch rejected this. Various efforts were done to change Nederlandsch Indie to Indonesia, and Inboorling, Inlande, Inheeimsche with Indonesier but they failed for juridicreasons from Dutch.  Indonesiers was only allowed used officially in letters. And Nederlandsch Indie term was gone after the advent of Japanese in 8 March 1942 and changed to To-Indo (East India). Allies destroyed Japan and in 17 August 1945 Indonesia proclaimed Independence and in 18 August Republic Indonesia was born.

Since past period, Indonesian love to bath or shower with water that is rich of mineral, or sulfur to heal skin or to relax muscle. IN Indonesia sulfur water can be found in Tangkuban Perahu, CIater, and other spots. That actually spa has been part of tradition and social life in Indonesia and becomes life style. Volcanoes is rich of useful material for body wellness. People visiting hot spring for healing. Mountain spring and sea water are believed enhancing health physically and functionally, for beauty and wellness.
In Indonesia, there are various shower procession in women’s life cycle. From the say when they were born, marriage, menopause, post menopause until death.This is written in various literature sources.
One of relief in Borobudur depicts Buddha life prepares to bathe in a pool full of flower and various plants extract. And on a relief also depicts Queen Maya was massaged on her hand and foot by her ladies. And on Candi Prambanan relief, shows a sketch of ritual such as bathing, massage, and herbs. And there are numerous natural hot spring spot in Java for royal families in the period of Majapahit, Medang Kamolan and etc. In the 9th century, King Airlangga built Jalatunda bathing place for tapa ngambang or floating meditation for body and soul purification. Candi Tikus and Segaranyang Pool built in Majapahit (14th Century), purification and reach body and soul balance, and male and female bathing room are separated.
Taman Sari or fragrance garden in Yogyakarta is an example of bathing place. This was built bu Sri Sultan Hamengkubuwono I in 1758 and finished in 1765. It has 3 pools, underground mosque, and water tower designed by an Portugese architect by Sultan request. This was used by Sultan, his family for recreation, and rejuvenation. Other function of Taman Sari was to watch enemies and as defense fortress.
Umbul Pengging was one of Keraton bathing place and the water never dries even in dry season. There are three big bathing places , Umbul Temanten, Umbul Ngabean, Umbul Sungsang.
Sendang Tarub is located in Tarub Village, Central Java. This is believed to be the bathing place of goddess. When there is a rainbow, means goddesses are having bath there. Plants growing on the lake are believed can heal illness.
Tirta Empul inn Tampak Siring in Bali is considered as an old bathing place since the period of Bedalu Kingdom (currently Gianyar). This kingdom was ruled by King Mayadewa, who was powerful, but very mean that no one brave enough to look at his face. Oneday he poisoned all springs and rivers, bathing places and wells, that people many people died if they drank and got skin disease if they bathe. Wisnu then guided people to hide, he thrust his keris and then it was withdrawn, water splashed and a spring appeared. The water can heal diseases. The spring then is called as Tirta Empul means spurting water.

Kebaya is the traditional clothing of Java, especially in Yogyakarta, Surakarta and Central Java, and worn with kemben, tapih pinjung and stagen. Kebaya is worn on daily activities or special occasions by Javanese women whether they are just common women or from royal family. In a formal ceremony, a woman wears kebaya with chain pin with jarik with batik motive, the hair is bun and decorated with earing, ring, necklace and bracelet, and with a fan.

For daily outfit, Javanese woman wears kebaya with kemben, setagen and jarik. Kemben is used to cover breats, armpit and back as it is wide enough. Setagen is wrapped over belly to tie tapihan pinjung. Lately kebaya is worn on certain occasion only, such as in a ceremony. Javanese know two kind of kebaya, short kebaya and long kebaya. Short kebaya only cover unto the hip, but the long one unto the knees. Short kebaya is made of cotton, plain or with one plain color. Currently kebaya is made of silk, brocade, nylon, stripe or synthetic material. Long kebaya usually is made of velvet, brocade, silk or nylon that is stitched.

Kebaya is matched with batik that is draped.  Setagen is covered by weaving with bright color. Scarves are worn they should be made ​​of batik, striated fabric matching or dyed ikatcloth. In addition to striated fabrics, gabardine fabrics may also wear a tartan fine with the following color combinations: dark green with black, purple with black, blue being theblack, yellow with black and red brick with black. Completeness of jewelry can be worn a simple form of small earrings and pendant with matching necklace, ring, bracelet and a pair of hairpin on the bun.

Long kebaya usually is made of velvet and brocade. Sundanese, Madurese and Balinese also wear kebaya. The length reaches knees.  Usually velvet kebaya is black or dark red and decorated with golden color round the edge. The bun is deecorated with jasmin and tusuk konde from gold. While the jewelery is very simple, only a curvy comb worn on head. On non formal occasion, the hair is not decorated with jasmin and konde.

Male clothing, especially for royal families are floral beskap, with blangkon, stagen, keris, and sandal. This complete clothing is called as Jawi Jangkep.

Basahan Clothing is the most complete traditional clothing in Indonesia and can be found in Keraton Surakarta, Central Java. Every clothing shows stages of the wearer. In wedding ceremony, bride and groom from royal family wear various traditional costume, according to the stages of the procession : midodareni, ijab, panggih. and panggih ceremony. In Midodareni procession, the bride wears kejawen clothing with sawitan. Sawitan consists of long sleeves kebaya, setagen, and batik jarik. While the groom wears Jawi Jangkep consists of atela, udeng, sabuk timang, jarik, keris and sandal.

In ijab procession, .the bride wears kebaya and jarik and the groom wears basahan clothing. Basahan consists of kuluk matak petak, dodot bangun tulak, stagen, belt and cinde, white long trousers, keris warangka ladrang and sandal.

In Panggih procession, both wear basahan. Basahan is an open shoulder clothing style, and body wear some kind like bustier called kemben. dodot bangun tulak or kampuh, sampur sekar cinde abrit with green or blue base color and yellow or white motive. Kemben is used to cover the chest. Dodot cloth uses batik with alas-alasan motive, with 4-5 meters length and a main part of basahan. Selendang cinde sekar abrit is red scarf with black motive and jarik cinde sekar abrit is made of gloyar cloth, with red as base color and decorated with whie and black flower. This kind of cloth is worn like jarik only without wiron, folded part on one end of the cloth. The groom wears basahan, consists of dodot bangun tulak. Consists of light blue kulik matak , setagen, timang belt, epek, dodot bangun tulak, sekar abrit cinde trousers, keris warangka ladrang, kolong karis, selop, and necklace. In Panggih procession usually bride and groom is dressed up with jewelleries. Groom wears necklace, timang, ring, pin and buntal. While bride wears cunduk mentul on her hair, comb, centhung, necjlace, bracelet, ring, pin, earring, and timang/epek. Different thanthe previous stages, after panggih procession, the bride wears kanigaran clothing, consists of kebaya, jarik, stagen and sandal. While the groom wears kepangeranan clothing consists of kuluk kanigoro, stagen, takwo cloth, timang belt, jarik, keris warangka ladrang and sandal.

Bride and groom are also put on make up on their faces and on the hair, to make them having a better look. For bride, the make up is very detail, from face, eyes, cheeks, and lips.

Javanese clothing, whether it is for daily clothing or for special occasions has symbolical meaning. The clothes usually are decorated with geometric motives, swastika (star and moon), animals (bird, snake, bull or dragon), plants (lotus, jasmine), nature and even human.

Geometric motives are found in batik.

In Java, clothing has various functions, such as practical, aesthetic,  religious, social and symbolic function.

Keris is Malay weapon and initiated to use since 600 years ago. This weapon is unique and can be found in Indonesia, Malaysia, Singapore, South Thailand, Mindanao (The Philippines) and Brunei. Keris is used for self defense or as royal weapon  of Malay. The most popular keris is Taming Sari, the weapon of Hang Tuah, a very well known Malay hero.

Keris originally is from Java, and keris has been used since 9th and 14th century. This weapon is divided into 3 parts: the blade, the handle and the vessel. In the past,  Keris is related to mystical things by Malay. It said that keris has a spirit itself.

As Javanese belief that someone’s dignity is also shown by the way he/she dress, for a Javanese usually wears keris in wedding costume. In Java, Keris is symbol of masculinity. And sometimes if the groom could not present, keris can represent him.

This philosophy has been centuries in Java. The beginning of human was originated from agriculture philosophy, the united of man and woman elements. In this world God creates male and females, for human, animals or plants.  This philosophy based family of Java keraton such as Jogja and Surakarta. This belief was originally from Hinduism followed by Javanese in the past. Then emerging belief about bapa angkasa (father sky) and ibu pertiwi or bumi.(mother earth). The philosophy can be seen in weapons parade on Sura month in Javanese calendar, where Java palace parades their weapons such as spear, bendho, The parade usually encurcle palace and the participants concentrate and say prayer for protection, happiness and prosperity.

The main function of weapons in the past was for defense from enemy , animals or to murder enemy. But later, the function altered. In peace people use weapon in occations like wedding or royal ceremony. Keris then is decorated with diamonds on the handle and the vessel is also decorated beautifully with gold, as the owner’s pride. Keris becomes a business opportunity. Tosan Aji or weapon in Java is not just keris and spears but in Indonesia there are various typical weapons such as in rencong from Aceh, badik from Makasar, sword, trisula, Bali kris and many more.

When Sultan AGung attacked Pati using strategy of Garudha Nglayang, Supit Urang, Wukir Jaladri or Dirada Meta, the soldiers used spears that is carved with kalacakra decorations. Royal Keris or Spears are main weapons that are not made of steel, iron, nikel and sometimes mixed with meteorite  material that made them strong, and the making process was accompanied by prayer to God by the crafter, empu, who usually has high spiritual knowledge. The spiritual power of God was believed to be the magical power to influence enemy to be afraid to the weapon bearer. There was a scientific research to royal keris and the result was the keris emited invisible power. Keris worn by Javanese groom is decorated with flower of jasmine and attached to the handle. This symbolizes that human should not have aggressive or selfish behavior, like Arya Penangsang.

Arya Penangsang fought against Sutawijaya. Arya Penangsang was wounded and his intestine was spilled out. Arya Penangsang was emotional and wanted to make revenge so he draped his intestine to his keris behind him and kept attacking his enemy. At one point Penangsang would stab his opponent with a his keris,Kyai Satan Kober, he took his Keris and forgot that his intestine was draped there. He died. That was the idea of creating groom keris decorated with jasmines and roses. Weapons can create courage to the bearer. People call it as piyandel or to increase confident. Even kings gave weapon to his trusted men. But when his trusted men had bad behavior he would take the weapon back.

Keris and its vessel is philosophically have a close relation, united to reach harmony in this world. Then emerged philosophy ‘manunggaling kawula Gusti’, the united between the king and his people, human to the creator, people to their leader, to reach peace, prosperity, happiness.  Todays, weapons as national arts contains various aspects in Javanese life is fading for the evolving of technology.

The craftsmen of keris are called empu. Empu is called before the original name, and known as an honor nickname, such as Empu Sedah or Empu Panuluh. Tangguh is a knowledge to recognize keris, its creator, material, making process. Here are the stages of keris history.

1. Old Period (125 M – 1125 M), consists of kingdoms such as Purwacarita, Medang Siwanda, medang Kamulan, Tulisan, Gilingwesi, Mamenang, Penggiling Wiraradya, Kahuripan and Kediri.

2. Old Medieval (1126 M – 1250 M), consists of kingdoms such as Jenggala, Kediri, Pajajaran and Cirebon.

3. Old Medieval (1251 M – 1459 M), consists of kingdoms such as Kediri, Tuban, Madura, Majapahit, Blambangan.

4. Mid Medieval (1460 M – 1613 M), consists of kingdoms such as Demak, Pajang, Madiun and Mataram.

5. New Period (1614 M – Now), Keraton Solo and Yogyakarta.

Keris made by empu has its own typical characteristics. The characteristics seen on the method and iron quality. Pamor used in that period was meteorite and made in few stages. Empu pounded the meteorite until it yielded powder or titanium.  Titanium is very tough and stain-less.

After wayang, Keris was also has been admitted as one of world heritage by UNESCO in 2005. Keris still lives in the heart of locals unlike samurai from Japan.

  Keris is kept deep in Javanese culture. In Javanese society, keris or curiga is one of culture weapons and to complete the tradition. The symbolical power of keris originated from pamor made of meteorite contains iron and nickel. Pamor is a meteor fallen from the sky. Most popular pamor is Pamor Prambanan , and it is called so as the meteor fell in Prambanan in 1784 in the period of Susuhunan Paku Buwana III in Surakarta. The pamor is stored in Keraton Surakarta and named as Kiai pamor. Expert found that pamor contains 94.5% iron and 5% nickel. Other pamor type is Pamor Luwu from Luwu, South Sulawesi. Regarding the keris raw material, the making process of keris is symbolically as a unity concept between ‘bapa angkasa and ibu pertiwi’ (father sky and mother earth). The iron is from earth and the meteorite or pamor is from the sky.

Keris Design:

Pulang Geni is a popular keris  and commonly know by people. Pulang Geni means incense. Human should have good smell (good name) , by having good behavior, helpful and filling days with useful activities. If someone has good name when he or she dies will be remembered by others. That is why Pulang Geni keris usually has heroes name.

Kidang Soka means the mourning deer. Human will always sad and mourning, yet human should be warned to to get drifted in sad situations they face. Life must go on and it takes spirit.  This keris is processed as Majapahit, only pamor and the iron are not categorized as in keris made in Majapahit period. This keris is estimated made in Mataram period.

Sabuk Inten is one of typical keris simbolozes  prosperity and luxury. From philosophy aspect, Sabuk Inten design symbolizes  prosperity and luxury owned by capital owner, or traders. This kind of keris is popular, not because of its legend but also there is a popular fictions Naga Sasra Sabuk Inten written by SH Mintardja in the 70s.

Naga Sasra is one of keris design with 13 luks with Gandik made of dragon head and the dragon body is the blade of keris. The most popular design is Naga Sasra Tangguh Tua. Commonly Naga Sasra is decorated with gold that its looks wise and tough. This keris usually has Mataram Senopaten style and the blade is slim just like Majapahit keris. Perhaps this kind of keris was made in the era of Mataram Kingdom from 15th to the early of 16th century.  This keris was decorated in Kamarongan (gold), and as the age, the decoration fading. But entirely, the blade usually is still have intact gold. Naga Sasra means thousands of snakes or also popular as Siwik Sewu. For Javanese, Naga or Dragon is likened as a guardian. Dragon can be found on the entrance of temples. As a guardian, dragon also has a high prestige. This keris is considered as higher than other keris.

Sengkelat is one of keris from the period of Sultan Agung from Mataram (early of 17th century). This design is very neat and refined. The blade is wider than Majapahit keris, but slimmer than general Mataram keris in Sultan Agung era. THe blade is 38 cm, longer than Sengkelat Tangguh Mataram Sultan Agung in general. The luk is more curvy. Gonjo used for this keris is Gonjo Wulung (without pamor), with shape of sharp pointed and long Sirah Cecak with shrimp tail. Raga Pasung means something used as a tribute. In this life, human life is a tribute to God, that human should serve God and worship Him. Human should remember that this life is owned by God. Bethok Brojol is one of Keris Tangguh Tua usually found in Tangguh Tua such as Kediri, Singosari or Majapahit. Bethok Brojol derives from keris shape that is short and simple.

Puthut Kembar is called as Keris Umphyang by common people. This keris is categorized as new as there is no keris history about the empu write his name as trade mark on keris.  Puthut means Cantrik or student of priest or mpu in the past. It said that Puthut shape stem from legend of cantrik who was asked to make a weapon by his Pandhita or priest. Student was also asked to pray and be close spiritually to God. The shape of Gelungan or bun of hair shown the past custom. An opinion mentioned that Keris Puthut was made by Empu Umpyang lived in the early of Pajang Kingdom. But this is not supported by proof.

Keris Lurus Sumelang Gandring. Sumelang in Javanese means anxiety about a matter. Gandring means loyal or faithful in serving country. Sumelang Gandring means a form of anxiety for disloyalty for a change. This keris has plain gandik, sogokan 1 and usually very shallow and narrow, sraweyan and tingil. This type is considered as rare in keris world. It said that the royal weapon of Majapahit was Kanjeng Kyai Sumelang Gandring, it is lost from weapon store room. King then ordered Empu Supo Mandangi to seek the lost weapon.

Tilam Upih style. Tilam means plait to sleep. This term was meeant to show the prosperity of a family or household. This keris is handed down from generation to generation. This shows hope from elders to their children and descendants to gain prosperity in family. Pamor on keris is Udan Mas Tiban (rain of gold), and named so as seems like the pamor was not planned by the empu. Different than Udan Mas Rekan that is more neat, Udan Mas Tiban is irregular decoration with pattern of 2-1-1. Pamor Udan Mas is considered to have virtue that makes the owner easy to make a good living and good family. Lar Gangsir derives from gelasr agemaning siro means having position in this world is just a costume. That one day the costume should be taken off. So if someone has a position or wealth in this life, then do not be arogant or in Javanese ojo dumeh.

Javanese clothing is called as kejawen and it has certain meaning for Javanese. Javanese clothing has rich of  pseudo teaching of Javanese. The hidden meaning constitutes of harmony in daily activities in relation with God or with human beings. The traditional clothing consists of head clothing such as iket, udheng, cloth worn on body such as jarik, epek, timang and keris, and upper clothing : canela.

Head clothing for traditional Javanese fashion was iket that resemblances head band. Head band should be worn tightly that it will not be off of head. This symbolizes that human should have strong mind, not easily swayed just because of circumstances or other people without thorough consideration.Udheng is also worn on head such as hat, it has same function and same shape as iket when already worn. Udheng derives from a verb, Mudheng means comrehend. THis symbolizes that human should have strong and comprehend the meaning of life or sangkan paraning dumadi. Udheng also symbolizes human should have skills to do their job with knowledge comprehension basics. This also means that human should be professional.

Kejawen costume such as beskap is always completed with button (benik in Javanese)  on left and right side. Benik symbolizes that every action taken by human should be diniknik or should be considered carefully. No matter what he does should not harm anyone, should mind personal and public interest. Belt (sabuk) worn on body to symbolize that human should be persistent to do whatever their job is to fulfill their needs. For that human should ubed (work hard and serious) that his job should yield a good result, not the opposite. Sabuk means try that whatever effort will not be ngebukne (nothing). So people should ubed or persistent. Epek for Javanese means to work well they should epek  (Looking for, searching, seek) useful knowledge. When searching knowledge, human should be diligent, thorough and careful so that they can comprehend completely. Timang means that knowledge should be comprehended. Jarik or sinjang is cloth to cover lower part of body from hip to feet. Jarik symbolizes that human should not feel serik (jealous, envious). And facing problems should be patient, not emotionally (grusa grusu). Wiru is a drapery of jarik that is made vertically. Wiro or wiron means that jarik is closely related with wiru, derives from wiwiren aja nganti keliru (do not make mistake), doing things should create happy and harmony feel.  Bebed is Jarik worn by man or woman, bebed means that human should ubed, work hard, and cautious in every actions and tumindak nggubed ing rina wengi or working all day long, day and night. Canela derives from Canthelna jroning ati (hold tight in your heart). Synonym of canela are cripu, selop or sandal. Canela worn on foot means that human should worship God and kneel heart and soul to Him.

Curiga lan warangka. Curiga is keris and warangka is keris vessel. Curiga is worn on the back of the body. Keris and warangka symbolizes human as the creation and God as the creator, manunggaling kawula Gusti. It is worn on the back of the body means that in worship God human should ngungkurake godhaning setan, or put satan tease to the back as satan always tempts human to do bad things.